## Zevachim Daf 32a

###### Zevachim 32a:1
[Zevachim 32a:1](https://torahapp.org/share/book/Zevachim/r/32a:1)

וְכוּלָּן שֶׁקִּיבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ – אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחְזוֹר הַכָּשֵׁר וִיקַבֵּל.

**William Davidson Edition - English:**
**And** with regard to **all of them,** in a case **where they collected the blood** with the intent to offer it **beyond its** designated **time or outside its** designated **area, if there is blood of the soul** that remains in the animal, **the** priest **fit** for Temple service **should again collect** the blood and sprinkle it on the altar.


###### Zevachim 32a:2
[Zevachim 32a:2](https://torahapp.org/share/book/Zevachim/r/32a:2)

קִיבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל – יַחְזִיר לַכָּשֵׁר. קִיבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ – יַחְזִיר לִימִינוֹ. קִיבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן לִכְלִי חוֹל – יַחְזִיר לִכְלֵי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ – כָּשֵׁר.

**William Davidson Edition - English:**
If **the** priest **fit** for Temple service **collected** the blood in a vessel **and gave** the vessel **to an unfit** person, that person **should return** it **to the fit** priest. If the priest **collected** the blood in a vessel **in his right** hand **and moved** it **to his left** hand, **he should return** it **to his right** hand. If the priest **collected** the blood **in a sacred vessel and placed it in a non-sacred vessel, he should return** the blood **to a sacred vessel.** If the blood **spilled from the vessel onto the floor and he gathered it** from the floor, it is **valid.**


###### Zevachim 32a:3
[Zevachim 32a:3](https://torahapp.org/share/book/Zevachim/r/32a:3)

נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ; שֶׁלֹּא כְּנֶגֶד הַיְסוֹד; נָתַן אֶת הַנִּיתָּנִין לְמַטָּה – לְמַעְלָן; וְאֶת הַנִּיתָּנִין לְמַעְלָן – לְמַטָּה; וְאֶת הַנִּיתָּנִין בִּפְנִים – בַּחוּץ; וְאֶת הַנִּיתָּנִין בַּחוּץ – בִּפְנִים; אִם יֵשׁ דַּם הַנֶּפֶשׁ – יַחְזוֹר הַכָּשֵׁר וִיקַבֵּל.

**William Davidson Edition - English:**
If an unfit person **placed** the blood **upon the ramp** or on the wall of the altar **that** is **not opposite the base** of the altar, or if **he placed** the blood **that is** to be **placed below** the red line **above** the red line, **or** if he placed the blood **that is** to be **placed above** the red line **below** the red line, **or** if he placed the blood **that is** to be **placed inside** the Sanctuary **outside** the Sanctuary **or the** blood **that is** to be **placed outside** the Sanctuary **inside** the Sanctuary, then **if there is blood of the soul** that remains in the animal, **the** priest **fit** for Temple service **should again collect** the blood and sprinkle it on the altar.


###### Zevachim 32a:4
[Zevachim 32a:4](https://torahapp.org/share/book/Zevachim/r/32a:4)

**גְּמָ׳** ״שָׁחֲטוּ״ – דִּיעֲבַד אִין, לְכַתְּחִלָּה לָא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara infers from the use of the past tense in the mishna: With regard to all those who are unfit for Temple service who **slaughtered,** that **after the fact, yes,** the slaughter is valid. But ***ab initio*, no,** those who are unfit may not slaughter an offering.


###### Zevachim 32a:5
[Zevachim 32a:5](https://torahapp.org/share/book/Zevachim/r/32a:5)

וּרְמִינְהוּ: ״וְשָׁחַט״ – שְׁחִיטָה בְּזָר כְּשֵׁרָה, שֶׁהַשְּׁחִיטָה כְּשֵׁרָה בְּזָרִים וּבְנָשִׁים וּבַעֲבָדִים וּבִטְמֵאִים. וַאֲפִילּוּ בְּקׇדְשֵׁי קָדָשִׁים. אוֹ אֵינוֹ אֶלָּא בַּכֹּהֲנִים?

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from what was taught in the halakhic midrash *Torat Kohanim*: The verse states with regard to a burnt offering: **“And he shall slaughter** the bull before the Lord” (Leviticus 1:5). The fact that the verse does not stipulate that a priest must slaughter the offering teaches that **slaughter is valid** if performed **by a non-priest,** as stated in the mishna: **As the** sacrificial rite of **slaughter is valid** when performed **by non-priests, by women, by** Canaanite **slaves, and by ritually impure** individuals, **and even with** regard to **offerings of the most sacred order. Or** perhaps the term “and he shall slaughter” in the verse is referring **only** to slaughter **by priests?**


###### Zevachim 32a:6
[Zevachim 32a:6](https://torahapp.org/share/book/Zevachim/r/32a:6)

אָמַרְתָּ: וְכִי מֵאַיִן בָּאתָה – מִכְּלָל שֶׁנֶּאֱמַר: ״וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת כְּהֻנַּתְכֶם לְכׇל דְּבַר הַמִּזְבֵּחַ״;

**William Davidson Edition - English:**
**You** can **say** in response: **From where did you come** to the idea that the verse is referring only to a priest? It is **from the fact that it is stated** to Aaron: **“And you and your sons with you shall keep your priesthood in everything that pertains to the altar”** (Numbers 18:7).


###### Zevachim 32a:7
[Zevachim 32a:7](https://torahapp.org/share/book/Zevachim/r/32a:7)

יָכוֹל אַף בִּשְׁחִיטָה? תַּלְמוּד לוֹמַר: ״וְשָׁחַט אֶת בֶּן הַבָּקָר לִפְנֵי ה׳ וְהִקְרִיבוּ וְגוֹ׳״ – מִקַּבָּלָה וְאֵילָךְ מִצְוַת כְּהוּנָּה; לִימֵּד עַל הַשְּׁחִיטָה שֶׁכְּשֵׁרָה בְּכׇל אָדָם.

**William Davidson Edition - English:**
One **might** have thought that this is the *halakha* **even with** regard to **slaughter,** that only priests are fit to slaughter an offering. Therefore, **the verse states: “And he shall slaughter the bull before the Lord, and** Aaron’s sons, the priests, **shall present [*vehikrivu*]** the blood” (Leviticus 1:5), from which it is inferred that specifically **from** the **collection** of the blood **and onward** it is **a mitzva** exclusively **of the priesthood.** This **teaches about the** rite of **slaughter that it is valid** *ab initio* if performed **by any person.** This contradicts the inference from the mishna that slaughter of an offering by a non-priest is valid only after the fact.


###### Zevachim 32a:8
[Zevachim 32a:8](https://torahapp.org/share/book/Zevachim/r/32a:8)

הוּא הַדִּין דַּאֲפִילּוּ לְכַתְּחִילָּה נָמֵי; וּמִשּׁוּם דְּקָא בָּעֵי לְמִיתְנָא טְמֵאִים – דִּלְכַתְּחִילָּה לָא, גְּזֵירָה שֶׁמָּא יִגְּעוּ בַּבָּשָׂר; תְּנָא: ״שֶׁשָּׁחֲטוּ״.

**William Davidson Edition - English:**
The Gemara answers: **The same is true that even *ab initio* as well** it is permitted for those unfit for Temple service to slaughter an offering, **but because** the mishna **wants to teach** with regard to the **ritually impure that** they may **not** slaughter an offering ***ab initio*** due to a rabbinic **decree lest they touch the flesh** and render it ritually impure, therefore the mishna **taught** this *halakha* with the expression in the past tense: **Who slaughtered,** i.e., after the fact.


###### Zevachim 32a:9
[Zevachim 32a:9](https://torahapp.org/share/book/Zevachim/r/32a:9)

וְטָמֵא דִּיעֲבַד שַׁפִּיר דָּמֵי?! וּרְמִינְהוּ: ״וְסָמַךְ... וְשָׁחַט״ – מָה סְמִיכָה בִּטְהוֹרִים, אַף שְׁחִיטָה בִּטְהוֹרִים! מִדְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara asks: **And** in the case of **a ritually impure** individual who performed the slaughter, is it **permitted** even **after the fact? And** one can **raise a contradiction** from what is taught in the halakhic midrash: The Torah states two consecutive directives: **“And he shall place** his hand upon the head of the burnt offering…**And he shall slaughter** the bull before the Lord” (Leviticus 1:4–5). This juxtaposition indicates that both directives are referring to the same individual, which teaches that **just as placing hands** on the head of an offering may be performed only **by ritually pure** individuals, **so too,** the **slaughter** may be performed only **by ritually pure** individuals. The Gemara answers: **By rabbinic law,** an impure person is prohibited from slaughtering an offering lest he touch the flesh of the offering, but by Torah law the slaughter is valid.


###### Zevachim 32a:10
[Zevachim 32a:10](https://torahapp.org/share/book/Zevachim/r/32a:10)

מַאי שְׁנָא סְמִיכָה, דִּכְתִיב: ״לִפְנֵי ה׳״; שְׁחִיטָה נָמֵי, הָכְתִיב: ״לִפְנֵי ה׳״! אֶפְשָׁר דְּעָבֵיד סַכִּין אֲרוּכָּה וְשָׁחֵיט.

**William Davidson Edition - English:**
The Gemara asks: **What is different** about **placing hands** that it can be performed only by those who are ritually pure even by Torah law? It is **that it is written: “Before the Lord,”** which is referring to the Temple courtyard, and an impure person may not enter the Temple courtyard. With regard to **slaughter as well, isn’t it written: “Before the Lord”** (Leviticus 1:5)? How can a ritually impure person enter the Temple courtyard to slaughter an offering? The Gemara answers: It is **possible,** in a case **where he fashions a long knife,** stands outside the Temple courtyard, **and slaughters** the offering that is inside the courtyard.


###### Zevachim 32a:11
[Zevachim 32a:11](https://torahapp.org/share/book/Zevachim/r/32a:11)

סְמִיכָה נָמֵי – אֶפְשָׁר דִּמְעַיֵּיל יְדֵיהּ וְסָמֵיךְ. קָסָבַר בִּיאָה בְּמִקְצָת שְׁמָהּ בִּיאָה.

**William Davidson Edition - English:**
The Gemara asks: With regard to **placing hands also, it is possible,** in a case **where he inserts his hands** into the Temple courtyard **and places** them on the head of the offering. The Gemara answers: The *tanna* **holds** that **a partial entry,** in which only a part of the body enters the Temple courtyard, **is called entry.** Therefore, an impure individual may not insert even part of his body, such as his hands, into the Temple courtyard.


###### Zevachim 32a:12
[Zevachim 32a:12](https://torahapp.org/share/book/Zevachim/r/32a:12)

רַב חִסְדָּא מַתְנִי אִיפְּכָא: ״וְסָמַךְ... וְשָׁחַט״ – מָה שְׁחִיטָה בִּטְהוֹרִין, אַף סְמִיכָה בִּטְהוֹרִין. מַאי שְׁנָא שְׁחִיטָה? דִּכְתִיב: ״לִפְנֵי ה׳״,

**William Davidson Edition - English:**
**Rav Ḥisda taught the** *baraita* in the **opposite** manner: **“And he shall place** his hand upon the head of the burnt offering…**and he shall slaughter** the bull” (Leviticus 1:4–5), teaches that **just as slaughter** may be performed only **by ritually pure** individuals, **so too, placing hands** may be performed only **by ritually pure** individuals. The Gemara asks: **What is different** about **slaughter** that it may be performed only by those who are ritually pure? It is **that it is written** with regard to it: **“Before the Lord,”** which refers to the Temple courtyard, and a ritually impure person may not enter the Temple courtyard.